on Luk. 7.12 13. p. 13. Dr. saith Their less confirmed constitution is sooner discomposed and out of temper Their fresher blood is more susceptive of infection their warmer and agil spirits more easily blown up into a feaverish heat and flame Infectious Distempers as Plague Measels Small-Pox c. soonest seize on the purest Complexions and speedily overturn the best-built structures of Nature The purest Fruit soonest perisheth When Jonah's Gourd was fullest of Sap and Verdure then the Worm smites it and it is gone Strong Cedars sturdy Oaks are hewen down when Death layes the Ax to the Root of the Tree Great Zerxes wept to think that the strength of his Army could not keep Death out of his Quarters If thou beest as strong as Sampson or David's three Worthies whom you read of in 2 Sam. 23.8 yet sickness may soon weaken thee and Death lay thee flat on thy back 2. Some measure their life by the lives of others as their Neighbours and their own Kindred They see many Neighbours older than they by many years and besides their Father is alive and Grandfather lived long Their Generation used to be long-liv'd and therefore they reckon on many years But this is deceitful reckoning for young men die as well as those that are striken in years see Job 21.23 24 25 26. So Job 36.14 They die in youth So Jer. 9.21 Death is come up into our Windows and is entered in at our Palaces to cut off the Children from without and the young Men from the streets Old Age is a Distemper that very few in comparison die of And though your Father be alive and your Grandfather lived long yet many times Children die before their Parents Gen. 11.28 Haran died before his Father Terah Absalom out-lived all his Children Naomi lived to see her Children buried as well as her Husband Ruth 1.5 So did Job Job 1.18 19. To end this The Sons of Jacob as * Mr. Fuller in his Comment on some of Ruth one observes when they came to the Table of Joseph sat down the eldest according to his Age and the youngest according to his Youth Gen. 43.33 But Death observes not this method he takes not Men in seniority but sometimes sends them first to their Burial that came last from the Birth and those that came last from the Womb first to their Winding-sheet 3. Some think they shall live long because they are temperate and chast Intemperance doubtless destroys many Plures gulâ quà m gladio More perish by gluttony than by the Sword Multos morbos multa fecerunt fercula Seneca Epist 95. And drunkenness is destructive to the bodies of those that delight in it Prov. 23.29 30. Whence come Dropsies Gouts Feavers Rheums and such like Distempers but usually from excess in eating and drinking Lasciviousness and excessive wantonness is likewise an impairer of strength Prov. 5.11 so Prov. 31.5 But yet the most temperate and chast men may die soon For these are very subject to infectious Maladies neither are they priviledged from manifold chances and unexpected surprisals which may suddenly put an end to life 4. and lastly Others because they have been sick and are recovered they hope to see many dayes But alas how ordinary are relapses into the same distemper that men think they are recovered of And those relapses as Physitians say and Experience doth witness most dangerous But if a man be perfectly recovered of one distemper how ordinary is it for that man to fall irrecoverably into another Ambros. de Obitu fratris 3 Tom. p. 16. Satyrus St. Ambrose's Brother returned from Africk by a perilous Voyage for he suffered shipwrack and escaped drowning very narrowly by swimming yet having escaped so great a danger within a short t me after his arrival and return to his Friends fell sick and died amongst them If you escape one danger you know not how soon you may fall into another If you recover of one distemper you are but reprieved for how short a time God only knows O courteous Reader deceive thy self no longer Death like a Mole is secretly undermining thee Thou art far nearer Death and the Grave than thou art aware of Consider 1. How many Diseases thou art subject to which like so many Worms lie gnawing at the Tree of Life The very eye as some Oculists observe hath above sixty Diseases attending it Innumerable then must the diseases be which the whole body is subject unto This Body of ours which is fearfully and wonderfully made Psal 139.14 like a curious Watch is soon out of order and oft-times Physicians with all their skill cannot mend it again Non est in medico semper relevetur ut aeger Ovid de Pont. Lib. 1. Eleg. 4. Interdum doctá plus valet arte malum Some mens Bodies are ground to pieces with the Stone some destroyed with the Epilepsie See Mr. Ley's Sermon on Jam. 4.14 or an Imposthume which insensibly gathers to an head breaks in a moment and stops the breath of mans Bosom or stifles the spirits of his Brain Some Bodies are blown up with the Cholick or Illiaca Passio Some eaten up insensibly by a Consumption some drowned with the Dropsie some burnt with a Feaver And indeed many new Diseases break forth amongst us which puzzle Physitians not only how to cure them but how to call them These bodily Distempers are as so many warning-pieces which God many times shoots off before he send his murdering-piece 2. De civit Dei lib. 22 cap. 22. Consider the manifold chances which may befal thee Quid de innumeris casibus qui forinsecùs corpori formidantur Aug. There are casual mishaps as well as Diseases innumerable which may prove destructive to life We all receive life but one way viz. by Generation but we may lose it many * Mille modis morimur Sen. l. 7. 1. Controvers wayes As we see in a Garden-Pot the Water is poured in but at one place viz. the narrow mouth but it runs out at an hundred holes If we ride on Horseback the Horse may start or stumble and cast us that we may rise no more Absaloms Mule running from under him hastned his destruction 2 Sam. 18.9 c. If we walk on foot we may take immoderate heats and colds which may bring with them incurable Distempers Thieves and Robbers may surprize us wound us and leave us for dead Luke 10.30 Some Beast or other may kill us as the disobedient Prophet was slain with a Lyon 1 Kings 13.24 Or a Drunkard worse then a Beast enraged by strong drink Prov. 20.1 may speedily dispatch us Walking in the streets a piece of Timber a Stone or Tile from an House may suddenly fall upon thee and strike thee dead As a piece of a Mill-stone thrown from a Tower broke the Skull of Abimelech Judg. 9.53 D. Stuarts Catholick Divinity p. 163. Martial makes mention of one that was kill'd with the fall of an Ice-sicle which caused
19. Herod looked on it so sad to die unlamented that he gave express command that when he died one of every Noble Family in his kingdom should be slain Dr. Abbot 6th Lect. on Jonah p. 124.1 that by that means his death might of necessity be lamented if not for love of him as the Tyrant had no reason to expect yet for the loss of others Joseph Antiquit. The saying of Solon Dr. Willet on Gen. p. 251. Mors mea non careat Lachrymis and let not my death want tears so it be done temperately is to be preferred before that of Ennius Nemo me lachrymis decoret Let no man mourn for me He hath lived Tellius inutile pondus a very unprofitable wretch who being dead is carried forth as servants carry out the sweepings of the House or guts of Birds or entrails of Beasts without any shew of sorrow Tears then at death of Friends are silent expressions of the usefulness of our dead Friend whilest living and of our value and esteem of him And if we seriously consider losses of this nature how can we chuse but weep For a wife to lose her husband the Guide of her Youth Pro. 2.7 who was a shield to defend her or as the Sun to chear her Gen. 37.9 10. must needs be a bitter loss So for a Husband to lose his Wife the Wife of his Youth Prov. 5.18 or the Wife of his Bosom Mic. 7.5 the desire of his eyes Ezek. 24.16 18. must needs be a bitter loss So for Parents to lose Children who have their being from them and from whom they expect comfort in their old age must needs be a bitter loss So how can Children chuse but weep at death of Parents to lose a Father that begot them Prov. 23.22 and took pains to provide for them 1 Tim. 5.8 so to lose a dear Mother that bare them nine months in her belly twelve months in her arms and many years in her mind and care must needs be a bitter loss Yet the Apostle in the catalogue of offenders that should come in the last dayes and surely ours are the last tells us of some that shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.3 without natural affection unnatural to Relations whilst living and when dead as if their hearts were hewen out of a Rock they are unmoved they can with dry eyes and cheeks behold the Funeral Solemnities of Parents Children Husband Wife c. without any shew of sorrow Though God strikes them through their Relations yet they have not grieved Jer. 5.3 let such consider that of the Psalmist Psal 28.5 because they regard not the works of the Lord nor the operations of his hands he shall destroy them and not build them up God there threatens such as are affected with sad passages of his providence the chief of which we conclude are loss of Friends and Relations The Poet had observed an unnatural Son that before the time would be enquiring into his Father's age Filius ante diem Patrios inquiret in annos He would have his Father wrapt up in his winding-sheet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mixtus fletui risus Sphinx Philos p. 316. that he might rip open his Baggs would have him in his Coffin that he might enter into his Coffers And when the time of his Fathers interment is at hand which to him comes never sooner than expected or desired this unnatural Son it may be goes clothed in black having a light and merry heart under a sad and mournful habit So many Wives that have lived it may be too loosly and wantonly at their husbands death like that woman that Joab sent for 2 Sam. 14.2 feigh themselves to be Mourners and put on monring Apparel Thus Bathsheba's mourning for her husband Uriah 2 Sam. 11.26 is thought by some to be hypocritical for by his death she was freed from her husbands rage from shame and punishment which she justly deserved and withal she had hopes to become a Queen as indeed she did But let such hypocritical Mourners consider without repentance their portion will be with Hypocrites where Mat. 24.51 there shall be weeping and gnashing of teeth In Hell there is weeping in good earnest And every tear shed is so far from quenching Hell-fire that like Oyl it will encrease the flame thereof and here I leave such unnatural wretches On the other side some there are that at death of Friends weep immoderately they weep till they can weep no more as the expression is 1 Sam. 30.4 they are so impatient that for ever after they lead disconsolate lives sitting daily inter suspiria lachrymas sighing sobbing and sorrowing they are so discomposed that they cannot as the Apostle commands attend upon the Lord without distraction 1 Cor. 7.35 They cannot pray nor meditate nor give thanks to God with that fixedness and composure as they ought to do Psal 57.7 And it may be they forbear going to Church because they cannot endure the sight of their friends grave Nay further they are not only inwardly pensive but outwardly passionate they fill Heaven and Earth with Exclamations Horrendis gravitèr Coelum pulsâsse querelis And many times passionate unsavory Speeches the scum of a discontented spirit proceed from them as from Jonah when his Gourd withered Jonah 4.8 9. He wish'd himself dead and tells God He did well to be angry even unto death St. Austin speaking of his Mothers Death said Aug. Confess lib 9 cap. 12. Oculi mei resorbebant fontem suum usque ad siccitatem His eyes had drained his very Fountains dry so excessive he was in weeping Indeed this hath been an infirmity in the best of men and women See Jacob at the supposed death of Joseph Gen. 37.33 34 35. He rent his clothes and put sackcloth upon his loins and mourned for his son many dayes and all his sons and all his daughters rose up to comfort him but he refused to be comforted and he said For I will go down into the grave unto my son mourning thus his father wept for him His mourning like the swelling of Jordan Jer. 12.5 impetuously passed the banks of Reason So if mischief saith he befal Benjamin by the way in which ye go then shall ye bring down my gray hairs with sorrow to the grave Gen. 42.38 So David hearing news of the untimely death of Absalom the text tells you ◠Sam. 18.33 The king was much moved and went up to the chamber over the gate and as he went thus he said O my son Absalom my son my son Absalom would God I had died for thee O Absalom my son my son David is too excessive in his grief and speaks things that were not fitting as passionate men use to do Would God I had died for thee Why David what would have become of the Kingdom what miseries would it have been involved in if Absalom had survived The violence of Passion here makes David forget himself Gods
rest from their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serm. 46. Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from troubles of condition so from labours of calling as from pain so from pains-taking Mors remedium potiùs poenae quam vindicta culpae saith St. Ambrose for a punishment was it said to man In the sweat of thy brows thou shalt eat thy bread i. e. get thy living but for his comfort was it added until thou return to the Earth for then no more toyling wearying our selves about the things of the world Our sweat aswel as our tears shall then be wiped away Death gives a Quietus est it brings to rest The body shall no longer be worn with care when laid up in the common Wardrobe of the Grave 7. From Ignorance Job 11.12 Man is born like a wild Asses Colt he is a rude and silly creature The most intelligent person may complain with Agur of his bruitishness Prov. 30.2 David compares himself to a worm Psal 22.6 which is a poor sandblind creature The best are ignorant of far more things than they know Maxima pars eorum quae scimus est minima pars eorum quae nescimus Our understanding naturally is darkned and we are alienated from the life of God through the ignorance that is in us Ephes 4.18 The Devil who was a lyar from the beginning told our first Parents Gen. 3.5 In the day ye eat thereof your eyes shall be opened and ye shall be as Gods knowing good and evil As though the Tree of Knowledge should be Eye-bright to them but alas by this means they lost their spiritual eye-sight Ever since the fall the Lamp of Reason burns dim how busie is Man to gain a little knowledge and after all his industry how staggering is he in the apprehension of Truth Even God's dear Children whilst in this world see many things darkly 1 Cor. 13.12 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things seem to be a riddle and mystery to them which they cannot unfold here they meet with Arcana Naturae Scripturae Providentiae many knots in Nature Scripture and Providence which they cannot untye but hereafter when the dust of mortality is wiped from their eyes and they placed in Heaven then shall they see face to face and know even as they are known then shall they perfectly recover their eye-sight and have the perfect use of their reason In tuo Lumine videbimus lumen In thy Light we shall see light Psal 36.9 And this Light shall be clear without any mixture of Errour 8. And lastly Death frees Believers from Death As it was with Christ the Head being raised from the dead dieth no more death hath no more dominion over him Rom. 6.9 so it is with the members being once dead they die no more Indeed while they live here they die daily 1 Cor. 15.31 for our life is in a dying condition Infancy dies in childhood childhood in youth youth in manhood manhood in old age we are never at one stay till dust return to dust But when the Righteous die then they live Rev. 21.4 There shall be no more death Mr. Hill Life-Everlasting p. 75. So that as the Greek Critick said of the Bow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name signifies life but the work was death We may say the contrary of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Its name is Death but it brings to Life everlasting 2 Cor. 5.4 Mortality at death is swallowed up of Life I come now to the positive benefit that a Believer receiveth by death But here I may take up that doleful Query of the captivated Jews Psal 137.4 How shall we sing the Lord's song in a strange Land how should we who are but strangers and pilgrims here on Earth 1 Chron. 29.15 speak of the happiness that Believers are enstated in when this life is ended Had I the tongue of glorified Angels I could not fully express it and had you the hearts of glorified Saints ye could not fully conceive it David cryes out O how great as not able to express it is thy goodness which thou hast laid up for them that fear thee Psal 31.19 And Isaiah saith Isa 64.4 Since the beginning of the World men have not heard nor perceived by the ear neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for him And St. John the beloved Disciple that lay in his Master's bosom John 13.23 and 21.20 a place near his heart thence drank deep of the heavenly wisdom tells us Nemo scit Rev. 2.17 No man knows it but he that receives it St. Paul tells us 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Yea the same person caught up into Paradise 2 Cor. 12.4 tells us he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable words which it is not lawful or possible for a man to utter Whatever you reade of Heaven or future happiness either in this or any other Book whatever you hear of it either from me or any other person falls infinitely short of it and you 'l confess as much when you come to Heaven As the Queen of Sheba said 1 King 10.4 5 6 7. when she had seen all Solomon's Wisdom and the House that he had built c. she said to the King It was a true report that I heard in mine own Land of thy Acts and of thy Wisdom howbeit I believed not the words until I came and mine eyes had seen it and behold the half was not told me thy Wisdom and thy Prosperity exceedeth the Fame which I heard So when a Child of God shall come to Heaven and behold a far greater than Solomon Mat. 12.42 even the Lord JESUS hee 'l find that not a quarter of the joy and glory of Heaven was told him All that we can hear speak or conceive of it is but as a drop to the main ocean Yet we who have the Light of God's Word gloriously shining amongst us cannot be altogether in darkness as to the Inheritance of the Saints in light Col. 1.12 God's little Children for so Believers are called 1 Joh. 2.12 can lisp forth something though but little concerning their Father's Kingdom To give you then a glimpse for a full sight here is impossible of the happiness that Death invests a Believer in 1. It brings to the beatifical vision and fruition of the blessed Trinity so far as a * Dr. Sclaters Fun. Serm. on 2 Tim. 4.7 8. finite being for our humane nature continues still though glorified may be capable to apprehend of that Majesty which is infinite See Mat. 5.8 John 17.24 2 Cor. 5.8 We reade Gen. 41.14 how Joseph was brought hastily out of the Dungeon and came in unto Pharaoh King of Egypt Sure I am the soul of a Believer is no
his neck brake and he dyed 1 Sam. 4.18 So that good King Josiah 2 King 22.19 20. was suddenly cut off in War 2 King 23.29 30. So the Prophet that came out of Judah whether Shemaiah mentioned 1 King 12.22 or some other Prophet I know not neither ought we curiously to enquire or positively determine any thing where Scripture is silent yet he was a true Prophet as appeareth by his title 1 King 13.1 call'd a Man of God by the Message it self and confirmation thereof by miracles ver 4 5 6. And as a true Prophet so questionless a pious Man yet because he was too credulous in believing the lie of the old Prophet and did eat and drink contrary to God's Command a Lion met him and slew him v. 24. So blessed Stephen stoned in a popular fury was put to a sudden and violent death Act. 7.57 59. Let us not conclude any to be in a damnable state meerly because they die suddenly Indeed God threatens the Wicked with sudden destruction as Job 15.32 33 34. so Job 22.15 16. Psal 37.35 36 38. 55.23 Prov. 10.27 Eccl. 7.17 and elsewhere And I know that wicked men many times are suddenly cut off in their wickedness when they might have lived much longer as to the course of nature But all that die suddenly are not to be reputed wicked men For the Godly as you have heard may dye sudden violent and untimely deaths And the Wise-man tells you Eccl. 9.1 2. No man knoweth either love or hatred by all that is before him All things come alike to all there is one event to the Righteous and to the Wicked c. The Barbarians seeing the Viper on Pauls hand thinking the venom would presently have invaded his heart and vital spirits so that he would have died presently rashly concluded him to be a Murtherer and that Divine vengeance would not suffer him to live Act. 28.3 4 6. Let not Christians like these Barbarians be rash censurers of any that dye suddenly seeing that Gods dear and peculiar People may dye so 2. Consid A sudden death is best if we be prepared for it Octavius Augustus as oft as he heard of any man that had a quick passage out of this world with little sense of pain he wished for himself and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similem Sueton. such an easie death Suddenness saith that Prodigy of Learning Mr. Hooker because it shortens grief Eccles Polit. pag. 277. should in reason be most acceptable and therefore Tyrants use what art they can to encrease the slowness of death That monster of cruelty Caius Caligula would not permit those that he put to death to be speedily dispatched his command was this Ita feri ut se mori sentiat Sueton. Strike so that they may feel themselves dying and endure the pains of an enduring death Quick riddance out of Life is often both requested and bestowed as a benefit We read Judg. 8.20 21. that Zeba and Zalmunna chose rather to fall by Gideon than by Jether his son either because it was more honorable to be killed by a man like themselves rather than by a boy Mr. Fuller in his Coment on Ruth 1 Chap. Or rather as a learned Divine observes Because the Childs want of strength would cause the more pain And he adds Better to be speedily dispatched by a violent Disease than to have ones Life prolonged by a lingring torture And Erasmus somewhere saith Si pio homini deligere fas esset mortis genus nullum arbitror magis optandum quà m subitum If it were lawful for a godly man to choose the manner of his death I think a sudden death most to be desired and he gives this reason of it because Non potest malè mori qui benè vixerit he cannot dye ill that hath lived well For though death be sudden in its self yet in regard of his preparation for it and expectation of it to him it is not sudden Improvisa nulli mors cui provida vita Sad indeed it is to dye as Onan Absalom Amnon Ananias and Sapphira and several others that we read of in Scripture who were suddenly snatcht away in their wickedness From such a sudden death Good Lord deliver us For it is a speedy downfall to the bottomless-pit of Hell But if a man live as he ought to do in continual expectation of death and so set his house and his soul in order surely sudden death is best for him for it prevents much torturing pain which others met with upon their beds of languishment and besides this it is a speedy passage into Life Eternal 3. And lastly Consid Be thy Friends death never so sudden and violent it is that death which God in his providence hath allotted him God ordaineth our end by an immutable decree See Jer. 43.11 When he commeth Dr. Abbot on Jonah 4.3 4. Lect. 26. pag. 543 he shall smite the Land of Egypt and deliver such as are for death to death and such as are for captivity to captivity and such as are for the sword to the sword This intimates that by the Providence of the Lord who did set that King on work several persons in their times are determined to their several ends We must not attribute any friends death as the Philistines would their destruction to Chance 1 Sam. 6.9 Homer speaking of Achilles that slew many worthy Grecians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad α. v. 5. Joves will was fulfilled Homer though blind as some report yet saw the hand of God in their destruction And Mr. Fuller in his Coment on Ruth 2.3 4. some observe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fortune is not used in all his Works It was only the ignorance of true causes that made the name of Fortune Nullum numen abest si sit prudentia sed te Nos facimus fortuna Deum Juven Sat. 10. For there is nothing fortuitous in it self seeing Gods Providence orders all events Indeed some things are said to happen in Scripture Ruth 2.3.4 Luke 10.31 but this is spoken not in respect of God but in respect of us because oft-times they come to pass not only without our purpose and forecast but even against our intentions and determinations but yet those things which thus fall out are ordered by the secret working of Gods providence We read 1 Kings 22.34 A certain man drew a Bow at a venture or according to the Orig. in his Simplicity 2 Sam. 15.11 not intending to bit Ahab yet God's purpose was to have Ahab slain and accordingly it came to pass for he smote the King of Israel between the joynts of the harness and the King dyed vers 37. Thus providence orders even casual events Christ's death with the manner was decreed by God Acts 4.27 28. Of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and People of Israel were gathered together
we cannot redress Arch-bishop Abbot saith well to this purpose Lect. 24. on Jonah 4.1.157.158 If God according to his unsearchable purpose after we have done our duties leave our Friends in darkness let us admire God's Justice towards them and his Favour to us stand amazed at the one and kindly imbrace the other but be patient in both We may not take upon us to be more pitiful to our friends than God who is perfect Pity Let us in humility sigh and groan for them and be thankfull for our selves but let there be no anger no displeasure To shut up this We reade Exod. 14.31 That when the Egyptians were overwhelmed in the Cataracts of God's displeasure The People feared the Lord. And when Ananias and Sapphira were suddenly struck dead for their hypocrisie it is said Act. 5.11 Great fear came upon all the Church and upon as many as heard these things So let the death of thy Relation cut off in his wickedness work a fear in thee and turn thy sorrow for him into sorrow for thine own self and manifold sins lest thou come also into the place of torment CHAP. IV. Containing some Practical Directions to prevent immoderate Weeping WHat I have delivered in former Chapters may suffice by way of consideration I shall now Direct to something by way of Practice to prevent excessive grief at death of friends I pray you observe these 8 Directions and put them into speedy practice 1. Direct Accustome thy self to bear lesser afflictions which you may daily meet with There is scarce a day passeth over our heads but God doth try our patience in one kind or other Job 5.7 Man is born to trouble as the sparks fly upward Prov. 27.1 Boast not thy self of to morrow for thou knowest not what a day may bring forth Every day like a big-bellied woman is with child of somewhat and we know not before-hand what trouble it may produce whether great or small but Mat. 6.34 Sufficient to the day is the evil thereof q. d. Every day may bring enough grief and vexation with it do not by distracting care antedate the evil of it or add sorrow to it A Disciple of Christ must take up his cross daily Luke 9.23 If we daily bear lesser afflictions patiently we may be inabled to bear stronger tryals St. Paul by inuring himself to bear lesser crosses which he daily met with he could in time bear the greatest that God did lay upon him Phil. 4.11 I have learnt in what ever state I am therewith to be content Nay he makes a light matter of all afflictions 2 Cor. 4.17 The Prophet tells us Lam. 3.27 It is good for a man that he bear the yoke in his youth Much good comes by a timely bearing the cross It will make a man suffer willingly v. 28. He sits alone and keeps silence because he hath born it upon him It will make a man suffer humbly ver 29. He putteth his mouth in the dust It will make him suffer willingly vers 30. He gives his cheek to him that smiteth him Milo could carry a Bull being used to carry it daily when it was a Calf by daily bearing lesser troubles you may be enabled for greater tryals But if you sink under light burthens what will you do when great ones come 2. Direct Expect such losses before hand It is reported of Anaxagoras and some report the like of Xenophon that he was not much troubled at the death of his son for said he Memini me genuisse mortalem I lookt upon him as a mortal man Troubles that come of a sudden and unexpected are most troublesome because they find uâ— unprepared to bear them An heavy burthâ—â— cast on a mans shoulders unawares startles him sinks him and makes him cry out because he thought not of it and so was not prepared to bear it Weigh then such burthens in your thoughts aforehand Qui sua metitur pondera ferre queat Spinx Philosophica p. 635. Look upon Friends and Relations standing like Nebuchadnezzars Image on feet of clay frail and mortal and that death ere long will separate betwixt dearest friends Ruth 1.17 Expect the worst that may befall thee Make account the time we live here is short Man and Wife and such like Relations must shortly part and then when this divorce comes you 'l weep as if you wept not 1 Cor. 7.29 30 31. so moderate will you be in weeping 3. Direct Set not your affection too much upon any Relation The more we love any thing the more loath we are to leave it Isidore saith Cum gravi dolore amittuntur quae cum magno amore habentur Isodor de sum bonor Inordinate affection causeth extraordinary affliction according to that of the Poet Quem res plus nimio delectavere secudae Mutatae quatient si quid mirabere pones Invitus Horat. Epist 10. lib. 1. If we love and rejoyce too much in Relations whilst we have them we shall grieâ—â— too much when we lose them How impatiently did Jacob take the supposed death of Joseph you may read Gen. 37.33 34 35. There was such a vain of grief opened as could not be stenched and the reason was if any reason can be given for it He loved him more then the rest of his Children vers 3. So he is impatient of Benjamins going out of his sight Gen. 42.38 and all was because he loved him so dearly Gen. 44.20 Jonah overjoyed in his Gourd whilst he had it Jonah 4.6 But when the next morning God withered his Gourd vers 7. he takes it so impatiently that he wisheth his own death vers 8.9 We find Judg. 18.24 Micah was sore troubled when his Idol-Gods were taken away Many make Idols of their Children and Relations poor Idol-Gods that cannot defend themselves from death and when they are taken away they are sore troubled ready to weep themselves into their Graves with them whom they too much affected 4. Direct Labour to clear up your interest in God Make him your friend who will be light to you when you sit in darkness Mic. 7.8 and comfort you under any trouble 2 Cor. 1.4 5 6. Such an one that hath an interest in God may say in midst of trouble Psal 116.7 Return to thy rest O my soul God is indeed the souls only resting-place Jer. 50.6 God is Centrum quietativum animae Jehovah is compounded of quiescent letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Literae quiescentes to shew there is no true rest but in him And in him there is rest As Noah was safe in the Ark whilst toss'd with tempests Make then but God thy Friend and thou maist with Noah's Dove have recourse to the Ark and find rest there when flouds of miseries are abroad We read Mat. 8.26 Christ rebuked the Winds and Waves so that there was a great calm In him we may have peace in the midst of worldly troubles John 16.33 Tranquillus Deus tranquillat omnia If God give comfort
the Righteous when the night of Death approachcth after all their hardship and sore labours have their bodies laid down to rest in the Grave where they sleep quietly until the Resurrection Chear up then ye Servants of the Lord under all your Grievances your Afflictions cannot continue long because your life is short See 1 Cor. 7.29 30. Weep as if you wept not for it will be shortly better with you than now it is God will wipe away all tears from your eyes Rev. 7.17 21.4 As Athanasius said of his Banishment so may you of your Affliction what ever it be * Bp. Pilkington on Neh. 4.16 it is but Nubecula cito transitura a little Cloud that will soon be dissipated and blown over Niceph. 10. cap. 19. Thus as the Psalmist saith Psal 30.5 Weeping may endure for a night but joy cometh in the morning After a wet night of Affliction comes a bright morning of Consolation which no night shall ever overtake Though Spectacles of Mortality administer Comfort to the Righteous under Affliction yet they may strike terror into the hearts of impenitent Wretches for they may reade their own death in the death of their Friends They must shortly die aswell as others Job 24.24 Psal 37.35 36. 49.10 And though Death put a period to the sorrows of the Righteous yet it is an inlet to the wicked man's misery See Job 20.5 6 c. The Lord laughs at the cruel wicked man for he seeth that his day is coming Psal 37.13 The day of vengeance is drawing on therefore envy him not v. 1 2. Neither be afraid of him Isa 51.12 To end this we read Dan. 5.5 6. There came forth fingers of a mans hand and wrote over against the Candlestick upon the plaister of the wall of the Kings Palace and the King saw the part of the hand that wrote These fingers did not snuff the Candle of Belshazzars joy to make it burn the brighter but quite put it out for the King's countenance was changed and his thoughts troubled him so that the joints of his bones were loosed and his knees smote one against another Methinks every Spectacle of Mortality should be to wickedmen as this Hand-writing upon the wall to Belshazzar It should make them crest-faln stand in fear For Death like Israels Pillar of the Cloud Exod. 14.20 as it brings Light to the Godly so Darkness to the Wicked Prov. 13.9 The Light of the Righteous rejoyceth but the Lamp of the Wicked shall be put out Use 12 12. Let death of Friends make us careful to do all good with as much speed as we can It is said Gen. 47.29 The time drew nigh that Israel must die So the time of thy Departure draws nigh therefore whatever thine hand finds to do do it with all thy might Eccl. 9.10 hide not thy Talent in a Napkin thou knowest not how soon thou mayest be called to an account assure thy self when a night of Death comes no man can work John 9.4 Why stand you idle the day of your life being for ought ye know well-nigh spent A man cannot think to have his money when he hath spent it you cannot spend your time and have it As you have therefore opportunity do good to all especially to them of the houshold of Faith Gal. 6.10 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations Luk. 16.9 and as Solomon adviseth Withhold not good from them to whom it is due when it is in the power of thine hand to do it Say not to thy neighbour Go and come again and to morrow I will give when thou hast it by thee Prov. 3.27 28. Be provident to lay up something for Wife and Children Prov. 13.22 1 Tim. 5.8 We hold our life with great uncertainty be careful as may be with a good conscience to lay up something for posterity to live upon Joseph in a time of plenty laid up against dearth and scarcity Gen. 41.48 especially labour to promote the spiritual welfare of Relations and others whom you converse with lead an exemplary life reprove rebuke instruct and pray for them Ministers should do so ex officio they are called and appointed hereunto Isa 58.1 2 Tim. 4.2 Private Christians should likewise do it ex charitate out of christian care and charity Levit. 19.17 so 1 Pet. 4.10 And for encouragement consider Prov. 11.30 He that winneth souls is wise And Dan. 12.3 They that be wise shall shine as the brightness of the Firmament and they that turn many unto righteousness as the Stars for ever and ever So Jam. 5.19 20. Brethren if any of you do err from the truth and one convert him let him know that he which converteth the sinner from the error of his way shall save a soul from death and shall hide a multitude of sins Furthermore if we endeavour the conversion of souls and do not effect it yet the Apostle tels us for our comfort we shall not lose our reward 1 Cor. 3.8 Every man shall receive his own reward according to his own labour It is not said according to success but according to labour Heb. 6.10 God is not unrighteous to forget your work and labour of love This comforted the Prophet Isa 49.4 Then I said I have laboured in vain I have spent my strength for nought and in vain yet surely my judgment is with the Lord and my work or reward with my God However as another Prophet shews Liberavimus animas Ezek. 3.17 18 c. we free our selves from that guilt which we might have contracted through negligence Well then hast thou a treasure of spiritual Wisdom and Grace labour to communicate it betimes for Death ere long may stop either your mouth or the ears of others and then it will be too late to make Dives's motion to forewarn your Brethren lest they come into the place of torment Luke 16. latter end The Apostle Peter was diligent in putting people in remembrance of good things knowing that shortly he must put off his tabernacle 2 Pet. 1.13 14 15. And St. Paul is earnest in his exhortations and spiritual directions to Timothy especially knowing the time of his departure to be at hand 2 Tim. 4.5 6. Mr. Perkins his Motto was Hoc age do the business you are about what concerns you most Abel-Redivivus in Life of Mr. Perkins do it speedily exactly And truly that good man as if presaging that his life was likely to be short for he dyed at the 44th year of his age husbanded his time with double diligence to God's glory and the good of many others Oh then let us consider the taper of our life may be almost spent and therefore tanquam ultimus lucernae fulgor let us now shine most gloriously to the good of others And truly as some think if there were grief in Heaven it would be most of all for this that Believers did no
spent her youthful dayes amongst Ruffians and debauched Companions If thou thinkest the flower of thine Age too good to give God may justly think the dregs of it too bad to receive How canst thou reasonably think that God should take pleasure in those dayes of which thou thy self wilt say Thou hast no pleasure in them Eccles 12.1 2 Sam. 19.35 'T is task sufficient for old Age to bear up under the infirmities of it Preparation for Death in old Age or sickness is usually weak and sickly like the party and proceeds rather from fear than love How kindly doth God take it when we dedicate the firstling of our years to his service Jer. 2.2 I remember thee saith God the kindness of thy youth Youthful bodies are most active and strong and so most fit for the Service of God who is a Spirit a pure Act and a living God He whose Name is I Am Exod. 3.14 cares not for such as say They will be but are not Now Courteous Reader what I have here spoken is out of a good intent not to drive any to despair but to prevent presumption Well then as Abraham rose early in the morning to sacrifice his Son Gen. 22.3 so let us early in the morning of youth sacrifice our sins or dedicate our selves both Soul and Body to God's Service 2. Ardenter 2. Put the forementioned Directions into practice Earnestly This God calls for Luk. 13.24 Strive to enter in at the strait Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Cornelius a Lap. in locum Quasi in agone contendite extremas summasque vires velut agonizantes exerite Strive as Wrestlers do put to all their strength so the word signiffes We should give diligence to make our Calling and Election sure 2 Pet. 1.10 Yea all diligence v. 5. Thou hast commanded us saith David Psal 119.4 to keep thy Precepts diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde that is with all diligence and watchfulness and earnest endeavour So Dr. Hammond in Loc. Nay we are not only to give diligence but to put forth holy violence Mat. 11.12 Luke 6.16 The twelve Tribes are said to serve God instantly day and night Acts 26.7 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a kind of extension or vehemencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig Omnibus viribus vehementer prolixe liberaliter toto animo Cornel. a Lap. in 1 Pet. 1.22 St. Paul tells you what he did Phil. 3.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like a man running a race he press'd forward stretch'd forth his Neck and Arms and ran swiftly towards the Mark. True Christians are called lively stones 1 Pet. 2.5 They are compared to stones for solidity and stability but called Lively Stones for their Zeal and Activity Lazy wishes and luke-warm desires will not serve our turn Numb 23.10 He lies under the prophetick Curse that doth the Work of the Lord negligently Jer. 48.10 All that we do for God without zeal is but opus operatum meer performance of the Work which can no more ascend to Heaven than Vapours from the Still unless there be fire under it as a worthy * Mr. Ward in Serm. on Rev. 3.19 Divine tells us Dulness Drowsiness Luke-warmness is unsutable to the work of the Lord. We should serve him with most awakened affections and most serious intentions of Spirit Deut. 11 13. Mat. 22.37 God hath threatned to spue the luke-warm out of his mouth Rev. 3.15 16. Some say that Speech is drawn from warm-water which the stomach cannot by any means brook so God cannot away with luke-warm persons Gregory somewhere saith It is better to be cold than luke-warm in Religion not because the luke-warm person sins more hainously but because he is reclaimed more hardly Dum enim se sanum putet medicinae opem non quaerit Marlor A cursed formality or customary performance of duties without fervent love to them undoes many and renders the Times so perillous 2 Tim. 3.5 Having a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form of Godliness but denying the Power from such turn away Let us then with Caleb follow God fully Numb 14.24 And as Barnabas exhorted Let us with full purpose of heart cleave unto the Lord Acts 11.23 As Peter and John strove which should come first to our Savious Sepulchre Joh. 20.4 so let us strive which should attain first to true mortification of sin Let us strive to out-strip one another in goodness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a commendable contention The greatness of the Work calleth for our greatest endeavours We have many Duties to perform many Graces to get many Sins to subdue and conquer The manifold opposition which we meet with in our way to Heaven from the World the Flesh and the Devil should make us active 1 Cor. 16.13 Ephes 6.10 11 12 13. 1 Pet. 5.8 9. Former mispence of time should put us upon a more diligent improvement of it for the future Ephes 5.16 1 Pet. 4.3 4. Vespatian an Heathen lamented the loss of a day wherein he had done no remarkable service Heu diem perdidi was his word Alas I have lost a day We have let slip many days without doing good squandred away many precious opportunities not to be regained Let us improve time whilst we have it with the best diligence we can shortly we would be glad to have it that we might improve it If God would but vouchsafe to the damned creatures a little time of tryal here on earth again how eagerly would they accept it how holily would they spend it like those Creatures mentioned Ezek. 1.14 They would run and return as the apperance of a flash of Lightning They would Angel-like be upon the Wing ready to fly upon the hardest Errand God should send them about But alas their Glass is run and shall never be turned more The Door of Mercy is shut against them their possibilities are ended Let us be wise in time and work whilst we may for when the Night of Death comes no man can work John 9.4 Stella in Luk. 13.24 Nunc ergà poenitentiam age nè praeoccupatus die mortis quaeras locum quando invenire non possis The wise Man makes this consideration a Whetstone to Industry Eccles 9.10 Whatever thy hand finds to do do it with all thy might for there is no work nor device nor knowledge nor wisdom in the Grave whither thou goest If thy Work be not done when Death comes thou'lt be undone for ever for there will be no second Edition of thy Life to alter or amend what is done amiss Nicodemus's saying according to the flesh is true John 3.4 No man can enter the second time into his Mothers Womb and be born O then be not remiss and negligent in matters of such consequence Let us pray in good earnest repent in sober sadness let us put on Christ's Vertues by imitation and his Merits by application with as much diligence as may be Old men especially
Eternal Judgment Heb. 6.2 If Felix trembled to hear of judgment to come as you may read he did Acts 24.25 How will wicked men tremble when Christ comes to execute Judgment upon them as you read he will Eccles 11.9 12. last vers 2 Thess 1.7 8 9. Jude 15. Wicked men will then cry to the Hills to fall upon them and hide them from the face of him that sits upon the Throne c. Rev. 6.16 17. They would then count it an happiness to be able to die but alas They shall seek for death but they shall not find it and they shall desire to die but death shall flee from them Rev. 9.6 So then wicked men shall rise again but it will be to their everlasting shame and misery Dan. 12.2 They shall come forth to the Resurrection of ◠Damnation John 5.29 And they shall have bodies to be tormented in which Devils have not and they shall be miserable as long as God is happy and that is to all eternity and for ever Mat. 25.46 These shall go away into everlasting punishment Sinner and Hell-fire shall never be parted This word never breaks the heart of a sinner and gives new life to those insufferable torments which exceed all expression or imagination When ten hundred thousand millions of Ages are past the misery of the damned is as fresh to begin as it was the first moment they entred upon it If there was any hope of an end 't would something ease the heart but Eternity is intolerable O Eternity Eternity Eternity Methinks the dreadful terrors of Eternity should strike fire out of a Flint and make the hardest heart to melt into tears for sin and quicken the dullest soul to Godliness Death which is the end of all things Ex hoc momento pendet Aeternitas shall bring Man to a condition that shall never end Vegetative and sensitive Creatures when once dead they have no more a Beeing But Man when this life is ended shall live again and that to eternity either in bliss or misery Where are mens wits or what think they on that they do not prepare Wherefore Courteous Reader as David said to Solomon in another case so say I to thee 1 Chron. 22.16 Arise and be doing and the Lord be with thee Amen FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epaphroditus's Sickness AND RECOVERY In three Sermons The First Preached at St. Michaels in Coventry upon the 14th day of December in the morning being the Lecture day And the two other Preached the Lords Day following being the 18th of the same instant in the same Church Anno Dom. 1670. By Thomas Allestree M. A. Rector of Ashow in the County of Warwick I was brought low and he helped me Psal 116.6 The Lord hath chastned me sore but he hath not given me over unto Death Psal 118.18 Nè umbrâ quidem corporis nedum vivo ac sano corpore dignus est quisquis usque adeò Stoicus est factus ut vitam ac sanitatem corporis quâ utraque ad gloriam Dei uti poterit non sentiat donum esse divinae munificentiae sed susque deque faciat sive sanus sit sive aegrotet vivatne vel moriatur Musculus in Psal 102.3 4. LONDON Printed for the Author Anno Dom. 1671. To the Right Worshipful Mr. Thomas King Mayor with the Aldermen his Brethren and the rest of the Inhabitants of the City of Coventry The Author wisheth continuance of health with increase of grace and peace SIRS THese three following Sermons though conceived elsewhere were first brought forth in your Ancient Honourable City The subject matter of them is seasonable for these sickly times Though you in your City as I am informed by * Mr. Feak and Mr. Wanley your present Ministers those who have best reason to know have been this last year as healthful as at other times a mercy which you can never be too thank-full for yet the Towns and Villages about you yea the most part of this Nation I hope you are sensible of it have been sorely visited with sickness I therefore at the importunity of some Friends thought good to make these Notes publick The Word preached is too soon †Vox audita perit sed litera scripta manebit forgotten and reacheth but to few but Printed may be seen by many and perused at pleasure I hope these Sermons that found acceptance with many when Preached will being Printed find the like acceptance with the sober Christian You have that here presented to the eye which was delivered to the ear for I have made little or no alteration onely I have inserted several Latine Sentences which I did not mention in the Pulpit partly because I would avoid the suspition of vain-glory and partly because they would have taken up too much of that little time alotted every Sand of which we should frugally improve to the profit of the bearer You that understand Latine may read these Quotations to your better satisfaction You that like them not because you cannot understand them may over-look them These Sermons like the Author come forth in a plain dress My desire was not with elegant cadencies of words to please an itching ear but with plain Scripture-evidence to affect an honest heart And strong-lines could not reasonably be expected from one so weak as I then was being but lately recovered of a grievous sickness Well dear Friends whatever they be I humbly present them to your acceptance as a testimony of my thankfulness and to shew how willing I am To serve your Souls in what I may T. Allestree Ashow March 27. 1671. Epaphroditus's sickness First Sermon PHIL. 2.27 For indeed he was sick nigh unto death but God had mercy on him THE Philippians to whom St. Paul wrote his Epistle were Inhabitants of Philippi which was a chief City of Macedonia and a Colonie Acts 16.12 It was the Metropolis of that part of Macedonia and a Roman Colonie whose Inhabitants came from Rome to dwell there vers 21. * Musculus in Phil. 1.1 Coloniae sunt gentes ad terram aliquam habitandum missae saith Musculus It was formerly called Crenida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the fruitful Fountains that issued from the Hill on which it was built Eò quòd circa collem cui inaedificata fuit uberrimi Fontes promanarent Muscul in Phil. 1. v. 1. Some * Itinerarium totius sacrae scripturae p. 539. say there were veins of Gold found close by it Philip King of Macedon Father of Alexander the Great caused it in the year before Christ 354. to be reedified and enlarged and then after his own name called it Philippos or Philippi Hanc Philippus Rex Macedoniae munitiorem reddidit propter vicinos Thraces ac in nominis sui memoriam Philippus vocavit Muscul Muscul in Phil. 1.1 It was enriched with many priviledges much Gold found there but it was not so happy in that as in Pauls praying